Thiruppallandu VyakhyanaSaram English

srI:

srImathE rAmAnujAya nama:

Copyright © 2002-2008

All Rights Reserved

Periyazhvar aruLich seydha

Thiruppallandu Vyakhyana Saram

Author: madhurakavi dAsan TCA Venkatesan

Based on the vyakhyanam of Swami Periyavachchan Pillai

First Edition: 2008

srI: Thiruppallandu

srImathE rAmAnujAya nama: Vyakhyana Saram – Ed. 1

AzhvAr emperumAnAr jIyar thiruvadigaLE sharaNam

http://www.acharya.org

2

Thiruppallandu Vyakhyana Saram

Thaniyangal .................................................................................................................................................. 3 Avatharikai ................................................................................................................................................... 5 Pasuram 1...................................................................................................................................................... 7 Pasuram 2...................................................................................................................................................... 8 Pasuram 3...................................................................................................................................................... 9 Pasuram 4.................................................................................................................................................... 10 Pasuram 5.................................................................................................................................................... 11 Pasuram 6.................................................................................................................................................... 12 Pasuram 7.................................................................................................................................................... 13 Pasuram 8.................................................................................................................................................... 14 Pasuram 9.................................................................................................................................................... 15 Pasuram 10.................................................................................................................................................. 16 Pasuram 11.................................................................................................................................................. 17 Pasuram 12.................................................................................................................................................. 18

srI: Thiruppallandu




3

Periyazhvar aruLich seydha

Thiruppallandu

Vyakhyana Saram

Thaniyangal

nAthamunigaL aruLich seydhadhu

�� ू��

�� ।� � � �

�� ! � � "�#��

�$%�&��&�� ँ(�)*� ��॥� ��

gurumukhamanadhItya prAha vedAnasheShAn

narapatiparikluptam shulkamAdAtukAma: |

svashuramamaravandyam ranganAthasya sAkshAt

dvijakulatilakam tam viShNuchittam namAmi ||

Meaning:

namAmi - I salute

ya: - that Periyazhvar

AdAtukAma: - (who) wishing to win

shulkam - the prize bag of gold coins

narapati parikluptam - established by the king (Vallabhadeva),

gurumukham anadhItya - without having learnt formally from an acharya

prAha - put forward (by His grace)

asheShAn vedAn - all the Vedas (required to establish the supremacy of

Sriman Narayana),

amara vandyam - who is worthy of being worshipped by the devas,

ranganAthasya sAkshAt

svashuram - who is the direct father-in-law of Lord Ranganatha, and

dvijakula tilakam - who is the ornament of the Brahmins.

Vyakhyana Saram:

This is the thaniyan for Thiruppallandu. It talks about the greatness

of Periyazhvar who wrote that Thiruppallandu and states that one should

prostrate and pay homage to him.

pANdiya bhattar aruLich seydhadhu

�� *

srI: Thiruppallandu




4

�� Æ� �� * - �� Æ�!"�� "#$�� * �%�#�!�� Æ�!"�� &'��! )*

minnAr thadamathiL sUzh villipuththUr enroRukAl

sonnAr kazhaRkamalam sUdinOm - munnAL

kizhi aRuththAn enRuraiththOm kIzhmaiyiniR sErum

vazhi aRuththOm nenjchamE! vandhu

Meaning:

kazhal kamalam - The divine lotus feet

oRu kAl sonnAr - of those who say once

villipuththUr enru - "Srivilliputtur"

sUzh - that is surrounded by

thada - big

min Ar - bright

madhiL - walls,

sUdinOm - we take on our head.

uraiththOm - We got to say,

mun nAL - once (when the supremacy of Sriman Narayana had to be

brought forth)

kizhi aRuththAn enRu - (he did that and) cut down the bag of gold coins.

nenjchamE - O! mind

vandhu - you being agreeable (to these),

aRuththOm - we destroyed

kIzhmaiyinil sErum vazhi - the lowly path to naraga.

Vyakhyana Saram:

In this thaniyan, Pandiya Bhattar tells his mind to wear the divine feet of the

Srivaishnavas who say the name Srivilliputtur - which is the land of Vatapatrasayi,

Periyazhvar and Andal. If it does that, along with him, it gains by speaking of the glory of

Azhvar who established the supremacy of Sriman Narayana in the presence of the

Pandiya king ("ishta prApti") and is saved from going in the wrong path ("anishta

nivAraNam").

pANdiya bhattar aruLich seydhadhu

+�,�!� ��,�- +.� +�$�� )�� " * /,�! �0�� 1�� * - � ,�! � �0��Ç�� #$)* ��Æ�!"�� * +��0� !� #! +�"

pANdiyan koNdAdap pattar pirAn vandhAn enRu

INdiya sangam eduththUdha - vENdiya

vEdhangaL Odhi viraindhu kizhi aRuththAn

srI: Thiruppallandu




5

pAdhangkaL yAmudaiya pARRu

Meaning:

pAdhangkaL - The divine feet of

pattar pirAn - that Periyazhvar,

koNdAda - (who was) celebrated

pANdiyan - by the Pandiya King Vallabha Deva,

vandhAn enRu - (and many saying) "one who helps brahmins came"

eduththu - while carrying

INdiya - large numbers of

sangkam - conches

Udha - and blowing them,

Odhi - who brought forth

vEdhangkaL - statements from the Vedas

vENdiya - required (to establish the supremacy of Narayana)

viraindhu - and quickly

aRuththAn - cut

kizhi - the prize bag of gold coins,

paRRu - are the refuge

yAm udaiya - for us.

Vyakhyana Saram:

This thaniyan says that we take Periyahvar's divine feet, who authored the prabandham

Thiruppallandu, as our means (to liberation).

Avatharikai

Avatharikai Saram:

Sriman Narayana is the Lord of all, the source of all and all beings are enslaved to Him.

Yet, the realization of this knowledge, which would lead them to His service and

liberation, is lacking in beings, leading them to close association with their bodies and

this world, and false ownership of the same, neither of which last much time. Armed with

this incorrect knowledge they think that they are the lord of their surroundings and ignore

the bliss of being attached to Him. Latching on to the karmas that come out of this

behaviour they wallow in them. Seeing this, the Lord, in order to set them on the right

path of reaching Him, gave them the Vedas and other Sastras and Himself shone through

them.

However, due to their attachment to their karmas the beings ignored this evidence and its

importance and so He came down to them as Sri Rama, Sri Krishna and other avatars. In

Rama avatar, as Sri Rama He established the duties of a person to follow his elders and

near one's words; through Sri Lakshmana He showed that a soul's duty is service to the

Lord; through Sri Bharata He showed that kainkaryam to the Lord is attained by great

attachment to Him; and through Sri Shatrughna He showed that the highest form of

service to the Lord is service to His devotees. As Sri Krishna, He taught everyone what

srI: Thiruppallandu




6

true dharma is and how to follow it. Thus, He made clear to them what their relationship

is between themselves and Him. But, because one who is far above them came down to

their level and lived amongst them, they rejected His Lordship and refused to listen to His

words.

Therefore, just as a hunter would catch an animal in the forest using one of its own kind,

He decided to teach the beings of this world using a fellow being and sent Periyazhvar to

this world. Thus, Periyazhvar's vaibhavam states that even those that were not set in the

true path by the Sastras and His avataras were saved by Periyazhvar's birth.

Periyazhvar naturaly possessing His service in his mind took to providing flowers for

Him by maintaining a flower garden near His temple.

Periyazhvar is also considered greater than the other Azhvars for the following reasons.

Whereas the others did service to the Lord so that He may save them, Periyazhvar

considered His safety as everything to himself. They were attached to Him so that He

may remove their fears, while Periyazhvar was afraid of what might happen to Him and

looked for ways to removing those obstacles.

Similarly, Thiruppallandu of Periyazhvar is considered greater than the prabhandams of

other Azhvars for the following reasons. Sastras such as the Vedas, Puranas etc. can be

learnt only by a select few. In Thiruvaymozhi of Nammazhvar, the trinity of godheads is

spoken of in some places, thereby forcing one to study it carefully and understand the

inner meanings of those words. Such issues are not present in Thiruppallandu.

Sri Mahabharatam is so vast that sometimes it is difficult to figure out what is the true

meaning of the work. The pranavam, even though posessing all the meanings of the

Vedas in it, is so compact that one has to study it extensively to understand all its inner

meanings. Unlike both, Thiruppallandu is made of twelve stanzas and explains the true

meaning of service to the Lord in an easy fashion. Additionally, as mentioned by

Periyazhvar himself, this prabhandam has the ability to take those that recite it to the

Lord's lotus feet.

In this pasuram, Periyazhvar upon seeing the Lord with His consorts in this world, fears

for His well being and sings that such things should not fall on Him and that His

auspicious and divine glory should grow forever.

A question might arise, that seeing the Lord who is bereft of anything bad, should not one

be requesting one's personal upliftment rather than praying for His glorification. The

answer is that after seeing Him, Periyazhvar submerged in the Bhakti that flowed

immediately and as such forgot His unlimited glory and power and assumed that His

glorification as his own upliftment and started singing.

Another question might arise, that while Bhakti to the Lord should free the mind, shine

the light in and help reach Him, how come it can be said that it clouded Periyazhvar's

mind into singing for His glorification. The answer is that this is nothing new to Bhaktas.

srI: Thiruppallandu




7

The residents of Ayodhya had worshipped all dEvatas to protect the guNas of Sri Rama

who is the protector of all these dEvatas. Despite knowing that Sri Rama had defeated

Thataka and other asuras, upon hearing that Sri Parasurama had come against Sri Rama,

Sri Dasaratha feared for his son and when Sri Rama won, he felt that he and his sons

were born again. Sri Kausalya also prayed for the glorification of Sri Rama. The Rishis of

Dandakaranya also prayed for the well being of Sri Rama who had come to save them.

Sri Sita who knows of the greatness of Sri Rama also glorified Him and prayed to the

eight directions to stand in His protection. Even after seeing Sri Krishna born with the

conch and discus in His hands Sri Devaki and Sri Vasudeva fearing for His well being

from Kamsa prayed to Him to hide His form.

Such behaviour is also seen in this world often. A mother who had a child after much

waiting would be worried about its well-being all the time, even when the child is under

full protection. A person who obtains a priceless gem would stay concerned about its

safety even when it is well protected. Being such, it should be no surprise that

Periyazhvar was worried about the most beauteous, the most precious Lord when seeing

Him in this world.

The question may arise that, such behaviour is alright for those who are trapped in this

world and whose knowledge is covered with ignorance; how would this be alright for

Periyazhvar who has received the uncorrupted, clear knowledge from the Lord Himself;

how could he swap the fact that He is the protector and he is the protected. The answer is

that, in the matters of this world it would be inappropriate to switch roles; however, in the

matter of the Lord such swapping when made in a manner of praising Him is acceptable.

In addition, such praising of the Lord after realizing the relationship between ourselves

and Him is actually brought about by that true knowledge itself. The highest form of

being enslaved to the Lord is wishing the greatest glory for Him without considering

one's self. This high truth of the Vedantas is what is being stressed in Thiruppallandu.

In the first two pasurams, Periyazhvar wishes the well-being and glory of the Lord. In the

next three pasurams, he calls first those who are enslaved to the Lord and later even those

who are enslaved to their own selves as well as to the material world. In the next three

pasurams all these beings join in with Periyazhvar. In the next three pasurams

Periyazhvar and the others sing the glory of the Lord. In the last pasuram, Periyazhvar

mentions the fruit of singing these pasurams.

Pasuram 1 +��,1 +��,1 +��!�$��,1 +�� 3��!�$� ��, ��,�� ½� ,½�! * 5� �� 6 � ��7��-�

pallANdu pallANdu pallAyiraththANdu

srI: Thiruppallandu




8

palakOdi nURAyiram

mallANda thiNthOL maNivaNNA! un

sEvadi sevvi thirukkAppu

Meaning: thiN - O Lord! with the strong

thOL - divine shoulders

ANda - that killed

mal - the wrestlers Chanura and Mushtika,

vaNNA - who has the color and qualities

maNi - of the dark blue emerald.

sevvi - May the beauty

un - of Your

sEvadi - divine red feet,

pallANdu - for many countless years (of humans),

pallANdu - for many countless years (of devas),

pallAyiraththANdu - for countless years (of Brahma),

palakOdi nURAyiram - for countless Brahmas countless years,

thirukkAppu - (that is, for all time) be protected.

Vyakhyana Saram: Seeing that Lord with great auspicious qualities, in this world which is subject to time,

Azhvar is worried what might happen to Him. Therefore he performs mangalashasanam

to Him that His beauty be protected for as long as time is there.

Pasuram 2 8��!��1� &��1� +�$� �� 9!�$� +��,1 � �: &�� +�� 0#�;� +��,1 � �� *#�;� <$�Æ�;� +��,1 +#�+�� 7= Æ0=� 8-+�'��! � +��,�

adiyOmOdum ninnOdum pirivinRi Ayiram pallANdu

vadivAy nin vala mArbinil vAzhginRa mangaiyum pallANdu

vadivArsOdhi valaththuRaiyum sudarAzhiyum pallANdu

padaipOr pukku muzhangum appAnjasanniyamum pallANdE

Meaning: pirivinRi - The separation-less relationship between

adiyOmOdum - us who are Your servants

ninnOdum - and You who are our Lord

Ayiram pallANdu - must last forever.

mangaiyum - May Your consorts who are forever youthful,

vadivAy - who are beauty personified and decorated with ornaments,

vala mArbinil vAzhginRa - who reside permanently in the right side of Your divine

srI: Thiruppallandu




9

chest

pallANdu - be with You forever.

sudar Azhi - May the Sudarshana Chakra that burns the enemies,

vadivAr sOdhi - that has the great light that surrounds even His divine

body,

valaththuRaiyum - that resides forever in Your divine right hand

pallANDu - be with You forever.

appAnjasanniyamum - May that conch known as Panchajanya

padai - that as a weapon

pOr pukku - enters the batllefield

muzhangum - and sounds

pallANdE - be with You forever.

Vyakhyana Saram: In the previous pasuram, Azhvar performed mangalashasanam to His divine form and His

divine qualities. In this pasuram, he performs mangalashasanam to His wealth that is His

divine abode (nitya vibhuti) and this world (leela vibhUti).

Pasuram 3 �Æ�.+.1 &��%� 5Ç%�$� )* �,>� �½ � ��,�� ?Æ�.+.1 &��%��#Ç �0� =@ �� =��.�� AÆ�.��B� +Æ�-+�� &�0� C$�7�� C�0#� +�Æ�Ç��- +# �+��D7=- +��,1 ?"*��

vAzhAtpattu ninRIr uLLIrEl vandhu maNNum maNamum koNmin

kUzhAtpattu ninRIrgaLai engaL kuzhuvinil pugudhalottOm

EzhAtkAlum pazhippilOm nAngaL irAkkadhar vAzh ilangai

pAzhALAgap padai porudhAnukkup pallANdu kURudhumE

Meaning: uLLIrEl - If you are

pattu matched

ninRIr - and steady

vAzh Al - in the service to the Lord,

vandhu - come quickly

koNmin - and accept

maNNum - the mud for His utsavam

maNamum - and be affectionate (to that utsavam).

engkaL - We (who seek nothing but Him)

pugudhal ottOm - will not allow

kuzhivinil - in our group

ninRIrgaLai - you who are standing (everywhere)

AL pattu - in service (to others)

kUzh - for food.

srI: Thiruppallandu




10

Ezh AL kAlum - For 21 generations (the current seven, the prior seven and

the future seven generations)

nAngkaL - we

pazhippu ilOm - are without any sins/drawbacks.

porudhAnukku - To the Lord who fought

irAkkadhar - the asuras such as Ravana

vAzh - who lived

ilangkai - in Lanka

pAzh AL Aga - and destroyed them

padai - in battle,

pallANdu kURudhum - from this day forward we sing Thiruppallandu.

Vyakhyana Saram: In the first two pasurams, Azhvar sang pallANdu by himself. Now, since he does not feel

completion doing mangalashasanam by himself, he decides to call those who seek wealth,

those who look to realize their soul and those who seek Him to join him. Of these, since

those who seek Him are closest to Azhvar he calls them first.

Also, by the principle that a good item should not be enjoyed by just one person, Azhvar

calls others to join him in the mangalashasanam of the Lord.

In addition, Azhvar's very existence is based on performing mangalashasanam with

others. Therefore, he calls them.

As mentioned by Kulasekhara Azhvar ("adiyAr thangaL inba migu perum kuzhuvu

kaNdu") and by Nammazhvar ("adiyAr kuzhAngaLai .. udan kUduvadhenRu kolO?"),

seeing the congregation of devotees and joining them is the goal for all Srivaishnavas.

Pasuram 4 A1 &�� C1 �� )* �0� =Æ�� =)* ?1 �� #!%�� $��+�Æ� )��#�7 ?1�� &�1� &�$ � &��! &�� &�$�!½�! ��" +�1 �� #- +��Ç%�! )* +��,1 ?"��

Edu nilaththil iduvadhan munnam vandhu engkal kuzhAm pugundhu

kUdu manam udaiyIrgaL varambozhi vandhollaik kUduminO

nAdu nagaramum nangaRiya namO nAryAnAya enRu

pAdu manamudaip paththar uLLIr! vandhu pallANdu kURuminE

Meaning: kUdum manam udaiyIrgaL - Those who have the mind to join

engkaL kuzhAm - our group,

iduvadhan munnam - before you are placed

Edu nilaththil - in the cremation ground,

srI: Thiruppallandu




11

vandhu - come (from your group)

pugundhu - and enter ours.

varambu ozhi vandhu - Leaving the limit (of experiencing the soul alone)

ollai - quickly

kUduminO - join us.

paththar uLLIr - Those having the bhakti

namO nArAyaNAya enRu - of reciting the Thirumanthra such that

nAdum - the regular people

nagaramum - and the intellectuals

nangu aRiya - well understand,

manam udai - and having the thought

pAdum - to sing,

vandhu pallANdu kURuminE - come and sing Thiruppallandu.

Vyakhyana Saram: In the previous pasuram, Azhvar called those who have no other purpose other than Him,

for doing mangalashasanam. This is because they are closest to the thought of doing

mangalashasanam and therefore to join them with Azhvar is like mixing water with

water.

However, Azhvar does not feel completeness even with that and considering only the fact

that they are looking to the Lord for what they seek, he invites those who seek to

experience their soul (kaivalya) and those seek wealth, to join him. In that, he calls those

who seek kaivalya first. He is not doing this because he thinks that seeking to experience

the soul is superior to seeking wealth. In fact, Azhvar considers kaivalya as worthless.

Then, why is he calling them first? If a soul gets into the kaivalya moksha then it cannot

come back. Secondly, someone who seeks wealth could eventually gain the suitability to

get bhagavad sambandham. A soul in kaivalya moksha will lose that as well. Seeing

these, Azhvar calls them first.

Will those seeking things other than Him will come when invited to do mangalashasanam

to Him? Azhvar is calling those, when told the greatness of attaining Him and the

lowliness of kaivalya, who will give that up and seek Him.

Pasuram 5 8,7=��*7= 8��+��!�� 8<$� C$�7��#$ C,#7 =��#� �1�*7 �#Ç)� C�E�� 7= ��,7 =�� 5Ç%�! )�� @* 9!�$ &�� +,#7 =��#�� )* +��,1 +��!�$��,1 ��

aNdak kulaththukku athipathiyAgi asurar irAkkadharai

iNdaik kulaththai eduththuk kaLaindha irudIkEsan thanakku

thoNdak kulaththil uLLIr! vandhadi thozudhu Ayira nAmam solli

paNdaik kulaththaith thavirndhu pallANdu pallAyiraththANdu enminE

srI: Thiruppallandu




12

Meaning: irudIkEsan thanakku - To the Hrishikesa (one who rules the senses)

athipathi Agi - who becoming the ruler

aNdak kulaththukku - to the collection of worlds

eduththu - collected

kaLaindha - and destroyed

iNdaik kulaththai - the thronging crowd

asurar - of asuras

irAkkadharai - and rakshasas,

thoNdak kulaththil uLLIr - those in the group that performs services

vandhu - come to our group

thozhudhu - and pray

adi - to His divine feet

solli - and say

Ayira nAmam - His thousand names.

thavirndhu - Remove

paNdaik kulaththai - the old nature of going to Him, seeking other things and

leaving Him

pallANdu pallAyiraththANdu

enmin - and perform managalashasanam to Him many times.

Vyakhyana Saram: In the beginning Azhvar called those who seek only Him to join Him in

mangalashasanam. Even though those who wish for kaivalya and wealth seek other

things, Azhvar decided to call them to join him as well. In that group, seeing their

misfortune, he called those wishing kaivalya first. In this pasuram, he is calling those

seeking wealth and things of this world to join him.

Pasuram 6 �)#� �)#� �)#� �)#� �� F��-+� A�+�� 0�� )* Æ� Æ� 9.��:�� ½� �� Æ �� 8)��!��+�� 8$� 5� �� 8$�#! 8Æ�� #� +)�#� �%$- +��,1 +��!�$��,��" +�1*��

endhai thandhai thandhai thandhai tham mUththappan EzhpadikAl thodangki

vandhu vazhi vazhiyAt seyginROm thiruvONath thiruvizhavil

andhiyam pOdhil ari uruvAgi ariyai azhiththavanai

pandhanai thIrap pallANdu pallAyiraththANdu enRu pAdudhumE

Meaning: Ezh padi kAl thodangki - For seven generations

endhai - starting with me and my father,

thandhai - his father,


srI: Thiruppallandu




13


tham mUththappan - his father and grandfather,

vandhu - we come (at the right moment to perform

mangalashasanam)

vazhi vazhi - in the proper way

At seyginROm - and perform services.

pallANdu pallAyiraththANdu

enRu pAdudhum - We will perform mangalashasanam to Him for all time

pandhanai thIra - to remove the shiver (of being just born) / to remove the

fatigue (of having just killed Hiranya),

ari uruvAgi - who in the form of Narasimha

azhiththavanai - killed

ariyai - the enemy (Hiranya, of His devotee Prahlada)

thiruvONath thiruvizhavil - on the divine day of Thiruvonam (Sravanam),

andhiyam pOdhil - at the dusk time (when the strength of asuras grows).

Vyakhyana Saram: In spite of knowing the vast difference between those who seek Him for Himself and

those who seek Him for other purposes, why did Azhvar invite the latter immediately

after inviting the former to join him in performing mangalashasanam? He did that

because of His high nature of accepting everyone equally ("udArA: sarva evaite") and the

inevitable relationship between Him and everyone ("undhannOdu uravEl namakku ingku

ozhikka ozhiyAdhu"), such that no one needs to back out.

In this pasuram, those who have no purpose other than Him, come and join Azhvar while

speaking of their nature and their tendencies due to that nature. In the third pasuram,

Azhvar refered to the greatness of his kind by saying "EzhAtkAlum pazhippilOm" while

talking to those who seek other things. Those who are now joining Azhvar mention the

same qualification ("Ezh padi kAl thodangki ...") while joining him. Is it alright for

sAttvikas to claim their own greatness? They are doing this not out of ego, but to remove

the fear in Azhvar's heart - the fear that those who seek other things might be joining him.

This is similar to Hanuman explaining his prowess to remove the fear of Sugreeva and

the other vanaras.

Pasuram 7 �%!�� +�� '<� 9Æ� �� G �7�$�� !�� +��!�� H�",1 &��" * =�=� 9.��:�� !- �+��+# �½#� 9!�$� ��I� �+�Æ� =�� +�! <Æ��! 9Æ� ��D7=- +��,1 ?"*��

thIyil polginRa senjchudar Azhi thigazh thiruch chakkaraththin

kOyil poRiyAlE oRRuNdu ninRu kudikudiyAt seyginROm

mAyap porupadai vANanai Ayiram thOLum pozhi kurudhi

pAya suzhaRRiya Azhi vallAnukkup pallANdu kURudhumE

srI: Thiruppallandu




14

Meaning: oRRuNdu ninRu - Marked

poRiyAlE - by the spark

Azhi - of the round

thigazh - and shining

thiruchchakkaraththin kOyil - Sri Sudarshana Chakra's place,

polginRa sem sudar - which has the glowing red light

thIyil - that is greater than fire, the Sun, etc,

kudi kudi - for generations and generations

seyginRom - we came

AL - to perform service.

vallAnukku - To the One who can hold (in His divine hand)

Azhi - the Sudarshana Chakra

suzhaRRiya - that spun (and caused)

pozhi kurudhi pAya - the blood to pour out like a flood

Ayiram thOLum - from the thousand shoulders

vANanai - of Banasura,

mAyap poru padai - who has the armies that fight with trickery,

pallANdu kURudhum - we sing Thiruppallandu.

Vyakhyana Saram: In pasuram four, Azhvar called those who seek kaivalya to come join him in performing

mangalashasanam. In this pasuram, they speak of their (now changed) nature and come,

and he joins with them.

When he called them, Azhvar told them to come after leaving their limitations (of

experiencing their own soul) ("varambu ozhi vandhu ollai kUduminO"), to seek only

Him ("namO nArAyaNAya") such that true devotees accept them and others disregard

them. In that, (for those who sought kaivalya before) giving up the wrong goals and

becoming those that seek only Him are their own acts. What do they need to do so that

who are disposed to Him accept them and those who are adverse to Him abandon them?

For that, they wear the Srivaishnava marks of Sudarshana Chakra (and Panchajanya) on

their shoulders and speak of that as they come to join Azhvar.

Pasuram 8 �&:!�# &�� "� &�!� � 8��½�G �� #�!#7��;� �@�*7=- J�½�1 ��*7=7 =,� � ��:!� &�� )� � �)* ��#� � I!�� 97� �� #+;# &��- +#�7 ��!�D7=- +��,1 ?" ��

neyyidai nalladhOr sORum niyathamum aththANich sEvagamum

kaiyadaikkAyum kazhuththukkup pUNodu kAdhukkuk kuNdalamum

meyyida nalladhOr sAnthamum thandhu ennai veLLuyir Akka valla

paiyudai nAgap pagaik kodiyAnukkup pallANdu kURuvanE

srI: Thiruppallandu




15

Meaning: thandhu - (He) gave me

ney idai nalladhu Or sORum - food between ghee that has purity and unparalleled taste;

aththANich sEvagamum - the unbroken service

niyathamum - that lasts forever;

adaik kAyum - betel leaves and nuts

kai - from His divine hand;

kazhuththukkup pUNodu - ornament for the neck;

nalladhu Or sAnthamum - and the fragrant and unparalleled sandal paste

mey ida - to rub on the body;

Akka valla - and made

ennai - the lowly me

veL uyir - as one with sattva guNas.

kodiyAnukku - To Him, who has on His flag

pagai - Garuda, the enemy

nAgam - of the snake

pai udai - with hoods,

pallANdu kURuvan - I am bound to perform mangalashasanam.

Vyakhyana Saram: In the pasuram "aNdak kulaththukku" Azhvar called those who seek material benefits

from Him, to come join him. In this pasuram, they agree and come toward him and he

takes them in. In the pasuram "vAzhAtpattu", those who seek nothing other than Him

were called and in the pasuram "endhai thandhai" they spoke of their qualities and joined

Azhvar. In the pasuram "thIyil poliginra", those who sought kaivalya in the past spoke of

their being corrected and joined Azhvar.

Those who seek material things went to Him and asked for such things. Just as He gave

Himself to those who sought only Him, He gave them the material wealth that they

sought. Seeing His generosity, they lose their interest in such things and in this pasuram

seek to perform mangalashasanam to Him.

In the pasuram "aNdak kulaththukku", Azhvar spoke of those who wish for material

things. In this pasuram, those who seek such benefits say that they asked Him for those

and He gave that to them. Now they have understood their true nature and speak of the

lowliness of what they had sought.

Pasuram 9 51�*7 �#Ç)� &�� +%�� 9# 51�*7 ��*,1 ��1�� *Æ�: �� 7 �#Ç)�� 1� C��,��Ç�� 1�� #�7 �� ½� �� Æ �� +1�� #+)&��#½- +Ç� ��,�D7=- +��,1 ?"*��

uduththuk kaLaindha nin pIthaga Adai uduththuk kalaththathuNdu

srI: Thiruppallandu




16

thoduththa thuzhAy malar sUdik kaLaindhana sUdum iththoNdargaLOm

viduththa thisaik karumam thiruththith thiruvONath thiruvizhavil

paduththa painnAgaNaip paLLi koNdAnukkup pallANdu kURudhumE

Meaning: nin - Your

pIthaga Adai - divine pItAmbara (yellow cloth)

uduththu - that was worn around Your waist

kaLaindha - and removed

uduththu - (we) wear;

kalaththadu - the leftovers (from what You accepted)

uNdu - (we) eat;

thoduththa - the garlands (made by devotees)

thuzhAy malar - made of Tulasi flowers

sUdi kaLaindhana - that You wore and removed

sUdum - (we) wear;

viduththa thisai karumam - the actions sent in all directions

ith thoNdargaLOm - by such devotees as us

thiruththi - are well completed (by You);

paLLi koNdAnukku - To You who rests

nAga aNai - on the bed that is Adisesha

paduththa pai - which is laid down with its hoods,

thiruvONa thiruvizhavil - on the divine day of Thiruvonam

pallANdu kURudhum - we sing Thiruppallandu.

Vyakhyana Saram: Azhvar invited those who seek nothing but Him in the "vAzhAtpattu" pasuram. They

came and joined him in the "endhai thandhai" pasuram. In this pasuram, Azhvar sings

mangalashasanam to Him with them.

Pasuram 10 �)&� ��+�� 5)��7= 8��!�� " �@�*-+. 8)&��Ç 8��!�0� 8�7=�� %1 �+�" 5:)�* ��, ��)&� �� *#$; ��#� =��* K)�#�! #+)&��#�- +�:)� ��! 5�#�- +��,1 ?"*��

ennAL emperumAn undhanakku adiyOm enRu ezhuththuppatta

annALE adiyOngkaL adikkudil vIdu peRRu uyndhadhu kAN

sennAL thORRith thirumadhuraiyuL silai kuniththu ainthalaiya

painnAgaththalaip pAyndhavanE! unnaip pallANdu kURudhumE

Meaning: emperumAn - Our Lord!

ennAL - whichever day

srI: Thiruppallandu




17

ezhuththuppatta - we gave in writing

adiyOm enRu - that we are in Your service

un thanakku - to You (who is Supreme),

annALE - on that day itself

kudil - the household (including our children and grandchildren)

adiyOngkaL - of we who are in Your service

adi - became Your servants,

vIdu peRRu - and escaping from kaivalya

uyndhadhu - attained upliftment.

thORRi - Descended (Born)

sem nAL - in the beautiful divine day

thiru madhuraiyuL - in the divine Mathura city,

silai kuniththu - and (in Kamsa's weaponry) bent and broke the bow,

pAyndhavanE - the Lord who jumped on

thalai - on the head

nAgam - of the snake Kaliya

ainthaliya - with its five heads

pai - and hoods;

unnai - to You

pallANdu kURudhum - we perform mangalashasanam.

Vyakhyana Saram: In the previous pasuram, those who seek nothing but Him, spoke of the fact that even in

this world (with their physical bodies) their nature is one of subservience to Him and

joined Azhvar in singing His praises.

In this pasuram, those who sought things other than Him are joining Azhvar. Since they

don't have the greatness of the other group, they speak of what they gained due to His

prowess and join Azhvar. It was in this way that when those who sought material wealth

joined Azhvar, they said "sAnthamum thandhu ennai veLLuiyir Akka valla". They had

expressed their amazement at His divine mercy in His giving them the lowly things that

they sought and through that changing their nature to a pure one.

For those who sought kaivalya, had He given them that, it would have meant eternal

destruction. They are therefore celebrating in this pasuram, His mercy in rescuing them at

the time when they asked for kaivalya.

Pasuram 11 8� Æ7= H�"� C�� 8½��.�!� �� 8+��*0�� #�- �+�� ! &�D� 5�7=- +Æ ��!� &� #�!�� &�� &�$�!½� ��" &�� +� +$ � +� #�!�B� + ��$��! 5�#�- +��,1 ?" ��

alvazhakku onRum illA aNikOttiyar kOn abimAnathungkan

srI: Thiruppallandu




18

selvanaip pOlath thirumAlE! nAnum unakkup pazhavadiyEn

nalvagaiyAl namO nArAyaNA enRu nAmam pala paravi

palvagaiyAlum paviththiranE! unnaip pallANdu kURuvanE

Meaning: thirumAlE - Sriman Narayana!

selvanai pOla - Like Selva Nambi

onRum illA - who does not having anything to do

al vazhakku - with wrong ways,

kOn - who is head

kOttiyUr - of those in Thirukkottiyur

aNi - which is a jewel (to this world),

abimAna thungkan - who is great in the thought that he is the Lord's servant,

nAnum - I too

unakku pazha adiyEn - am Your old servant.

palvagaiyAlum paviththiranE - O! Lord who removes sins through all ways (svarUpa,

rUpa, guNa, vibhUti).

namO nArAyaNA enRu - Reciting Thirumanthra

nal vagaiyAl - in the right way

paravi - and saying in any way

pala nAmam - Your many divine names,

unnai pallANdu kURuvan - I will perform mangalashasanam to You.

Vyakhyana Saram: In the fifth pasuram "aNdaku kulaththukku", Azhvar called those who seek

material wealth to join him. In the eighth pasuram "neyyidai", they came

and joined Azhvar. In this pasuram, Azhvar performs mangalashasanam to

Him through them.

Pasuram 12 +��,��" + ��$#�- +$��.�#! ��0�� D� ��,�� #� �� .1�� +�! �� &��,��" & ��"#$-+�� &�� &�$�!½�! ��" +��,1� +$��#�G ��)��)* A�* � +��,�

pallANdu enRu paviththiranaip paramEttiyai sArngkam ennum

villANdAn thannai villipuththUr vittuchiththan virumbiya sol

nallANdenRu navinRuraippAr namO nArAyaNAya enRu

pallANdum paramAthmanaich sUzhndhirundhEththuvar pallANdE

Meaning: ANdAn thannai - About Him who wields

vil - the bow

sArngkam ennum - named Sarngam,

srI: Thiruppallandu




19

paviththiranai - who is (naturally) pure

paramEttiyai - who resides in the lofty abode of Sri Vaikuntha,

vittuchiththan - Periyazhvar who is named Vishnuchiththa

villipuththUr - born in Srivilliputtur,

pallANdu enRu - saying let auspiciousness happen forever

virumbiya - gave with desire

sol - this Sri Sukti;

navinRu uraippAr - those who say it without break

nal ANdu enRu - that the good time (of singing it for a long time is

happening)

sUzhndhu irundhu - will surround

paramAthmanai - Sriman Narayana, who is the inner soul of all,

namO nArAyaNAya enRu - and reciting Thirumanthra

pallANdu Eththuvar - will praise Him forever.

Vyakhyana Saram: In this pasuram, Azhvar speaks of the benefit that those who recite this prabandham will

get and performs managalshasanam to them.

Because of his closeness with those who seek only Him, Azhvar called them for

mangalashasanam. He also called those who sought kaivalya and material things because

he felt that due to His greatness they would change and join him. In this pasuram, Azhvar

says that the samsaris who do not even qualify for the above groups, will also join forever

those who do mangalashasanam, by simply reciting this prabandham.

Azhvar Emberumanar Jeeyar Thiruvadigale Sharanam

Date post:	12-Nov-2014
Category:	Documents
Upload:	raj
View:	860 times
Download:	14 times

Thiruppallandu VyakhyanaSaram English

Documents